Faith and the Mideast Problem

All leaders draw their power from faith. The only question is where that faith is directed. In times of national crisis, that decision is critically important.

Common conception holds that belief in God is generated in the heart of the believer, by virtue of a conviction that God exists. Those who are skeptical of God's existence have no such conviction of faith and thus do not believe in God's existence.

The great 20th century sage, the Chazon Ish, makes a revolutionary point regarding belief in God in his work Emunah v'Bitachon ("Faith and Trust"). He explains that belief in God is a built-in attribute of the human soul, and is not dependent on one's prior convictions.

Life without faith is not an option. Human beings have a built-in need to believe in something that we must fill with some content. The question is not whether to believe or not to believe. We are directed by our own inner natures to invest belief in something. In this, we have no choice at all. Our sole choice is in what we select as the object of our beliefs. Do we believe in God? In angels? In science?

BELIEF AND OPTIMISM

We can bring this down to earth a bit more by distinguishing between belief and optimism.

Optimism is the confidence that I will be able to bring my plan to a successful conclusion. My plan is within my abilities to execute, all things being equal. This simply assumes the continued existence of an ordinary world. (That is, "I won't get sick, there won't be a drought this year, the market won't crash, the Twin Towers won't collapse.)

As the last example illustrates, these assumptions are not always warranted, and at times "other things do not remain equal." But because of the ordinariness of the phenomena that are generally lumped under the heading of "all things," the expectation of their continuance falls under the heading of simple optimism rather than belief.

Belief concerns matters that are beyond my capacity to accomplish even if I assume that all things will remain equal. When applying this concept to the situation of the Jewish people in Israel, we can clearly see that they are presently located in a belief situation where there is little room for simple optimism.

Military prowess has not been sufficient to bequeath the Jews quiet possession of the land.

The Jewish people have tried to secure a firm grip on the Land of Israel through war and through peace. Israel built up its military might until they were secure that they could defeat the Arab nations on the battlefield, as they have repeatedly done since the 1948 War of Independence. However this military prowess was not able to bequeath them quiet possession of the land.

Next, the Jewish people attempted to make peace with the Arab nations by offering painful concessions in land and security and promising the Palestinians their own state. But nor did this path manage to bequeath them quiet possession.

There is, therefore, no room for optimism in such a situation. If all things continue to be equal, Jews will never enjoy quiet possession of Israel. Here is where belief steps in.

BELIEF IN HUMAN DECENCY

There are senior statesmen holding leadership positions in Israel who believe in the innate decency and rationality of all human beings. According to their view, if you speak to people long enough in the voice of reason, if you keep practicing military restraint, if you keep demonstrating that you have the Palestinian best interest at heart as much as you do your own, then the innate reasonableness of the human soul will eventually assert itself. And then, blissfully, quiet possession of whatever is agreed to will be the result.

Within the context of the Chazon Ish's position that all human beings are naturally compelled to invest their belief in something, it is not all that surprising to find intelligent people calling for continued dialogue with Palestinian leader Yasser Arafat.

For if we stop to examine the candidates available for rational investment of belief in regard to political issues, it turns out to be a rather short list. There are really only three options:

One can believe in God.

One can believe in oneself.

One can believe in the innate decency of all human beings.

Leaving the believers in God out of the discussion for the moment, we find it is very difficult to pick between the remaining two choices.

The voices that call for dialogue with Arafat after a solid year of Palestinian-generated terror and turmoil have this to say to the opposition: "You believe we have already demonstrated that it is impossible to reach peace with the Palestinians by talking. But what is your alternative? We have surely demonstrated that you cannot solve the Palestinian problem through the use of arms either. So what is your plan?"

The opposition's answer, of course, is also based on faith.

Leaders holding the opposing view would rather place their faith in Israel's own ability to somehow overcome all obstacles, rather than in the innate goodness and rationality of all human beings.

Therefore, what we are really watching here is the unfolding of an emunah choice -- between the belief in the decency of all human beings, versus the belief in one's own strength.

The only way to truly believe in the innate goodness of human beings is to also believe in God.

The fascinating aspect here is that the only way to truly believe in the innate goodness of human beings is to also believe in God. Human belief systems tend to one of two extremes. Human beings were either fashioned by God in His image (as the Torah tells us), or they evolved from the higher primates.

It seems the height of absurdity for one who does not accept the Bible story to invest any faith in the innate goodness of human beings. Why would a creature that evolved from apes be inherently benevolent and reasonable?

We can therefore conclude that those who are committed to the belief that all human beings are innately reasonable (and thus it is always possible to reach accommodation through the patient exercise of good will) are in truth committed to the biblical belief of creation as well. In terms of our three options of belief, the belief in man's innate goodness turns out to be an adjunct of the belief in God.

BELIEF IN SELF

Believing in oneself, on the other hand, is a rational alternative to believing in God.

The assumption that man is a product of evolution rests on the concept of the survival of the fittest. If you believe that you are the fittest, which is not a manifestly absurd proposition, there is reason to expect that you will triumph in the end.

In the context of the Israeli situation, it is impossible to stop halfway and believe in man's innate goodness -- without going all the way to an express belief in God. Our adversaries are believers in God, and their political options are directed by what they consider to be His direct orders.

Arafat represents a people who believe in the Koran which claims that God promised Muslims the land. The Muslim Bible repeatedly substitutes Ishmael for Israel at crucial points. Arafat has stated publicly in speeches (conveniently under-reported by a sympathetic media) that he is duty bound to take Israel by force, and any agreement is to be regarded as a temporary expedient, in line with the agreement Mohammed himself entered with the "infidels."

The true Muslim fundamentalists, the base of Arafat's power and whose spokesman he must be to retain his position, believe that they are the "scourge of God" against the unbelievers, and it is their sacred duty to destroy Western civilization and its adherents. Western civilization teaches mankind to invest its faith in the wrong place, and therefore in the eyes of God it is an abomination.

This explains how religious people can engage in horrendous terrorist acts, and this is why there should be no distinction drawn between Bin Laden terrorism and Palestinian terrorism.

Any secular vision based on the innate rationality of man is doomed to failure in the face of such an enemy.

This fundamentalist vision is the belief of our adversaries. Any secular vision based on the innate rationality of man is doomed to failure in the face of such an enemy.

If there is no room for simple optimism, and we must resort to real belief to have any hope of solving our problem, we must also return to the source of our own beliefs. This means investing our capacity to believe directly in the benevolent God who addressed the entire Jewish nation at Mount Sinai.

Our ability to benefit from the power of God generally held by mankind is dependent on the collective belief of the Jewish people. If our leaders -- who still believe in man's innate goodness, a belief that is clearly based on their biblical heritage -- would invest their belief directly in the source, it could sway the entire Jewish nation to follow and return to investing faith in God.

The resultant Divine illumination would spread over the world, uniting mankind under the banner of true belief, and ushering in an era of world peace where all mankind asserts the innate goodness of a being fashioned in God's own image.

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About the Author

While studying at the famed yeshivas of Chaim Berlin, Lakewood and the Mir in Jerusalem, Rabbi Noson Weisz also received a degree in Microbiology from the University of Toronto, MA in Political Science at the New School for Social Research and his LLB from the University of Toronto. Rabbi Weisz is currently a senior lecturer at Yeshiva Aish HaTorah in Jerusalem.

The opinions expressed in the comment section are the personal views of the commenters. Comments are moderated, so please keep it civil.

Visitor Comments: 10

(10)
Anonymous,
February 22, 2002 12:00 AM

I read Rabbi Noson Weisz article "Faith and the mideast problem". I fully agree to his view of going to the core of our beliefs. I am from India. India was divided twice (once for Pakistan and then for Bangladesh) for the sheer reason that the majority of them were muslims and muslims have every reason to fight for there rights. I think the stand of Israel against the muslims is right. Who are muslims to encroach Jewish lands which from religious and politcal point of view belongs to the Jews. If muslims can have lands on the basis of religion even Jews have the right to have their land for being jews.
Anyway Muslims can never live in peace

Shebah

(9)
,
December 9, 2001 12:00 AM

Think....

There is no substitute for faith. Everything that occurs to the Jews, happens for a reason. To believe otherwise is to question the existance of the Divine Will. Therefore, to improve our situation we must be G-d's chosen through the commandments given to us in His words. Toraht emet.

(8)
Anonymous,
October 27, 2001 12:00 AM

One Truth

"Sacred Fire" by Rebbe Kalonymus Kalmish Shapira is said to be the only mystical Hassidic text written during the Holocaust to have survived the war. In it, we find the the idea that since God, Torah and Israel are one (according to the Zohar), then the Nazis' genocidal attack on the Jews was an attack on God, and their suffering was due to their unbreakable bond with Him [end of paraphrase]. Now, since fundamentalist Muslims claim to serve God, people may fail to see the connection between fundamentalist Muslims and other historical Jew-hating groups. As if anti-Jewish Muslims are somehow different than the Nazis because they are "monotheists". But make no mistake: there is only one Truth. As Rambam's Ninth Principle of Faith states: "I believe with complete faith that this Torah will not be exchanged nor will there be another Torah from the Creator, Blessed is His Name." So, while non-Jews are not obligated to follow the entire Torah, they can approach holiness by upholding the seven Noahide laws (including "do not murder"). What is not allowed is "religious supercessionism", or the idea that there can be a new divine revelation or ideology that goes against the Torah. The Jewish people pray for the day when "Hashem will be One, and His Name One", i.e., when all people will obtain a true and undistorted perception of God's Will. Until then, let us be clear that whoever attacks the Jewish people attacks God Himself. After the suffering of the Holocaust, it is safe to say the the Jews have since paid, with interest, any debts they may have owed as a people for past sins.

(7)
Anonymous,
October 24, 2001 12:00 AM

This really moved me.

This timely article addressed something that I have been grappling with for weeks, without a satisfactory understanding -- until now. Thank you.

(6)
SERGIO CAMACHO,
October 24, 2001 12:00 AM

Thanks G-D for wise men as yourself.

I have alway enjoy very much reading the articles on the Aish pages, there is so much wisdom and common sense that I find very difficult not to read them.
I have always believe that Israel will stand not because of their mighty armed forces but because is a G-D promise. The Israelite people have to pray with the Torah on the right hand and the rifle on the left, the U.S is not going to do much because they are afraid to offend everybody. Israel on the other hand have to defend itself regardless what the world think of her. After having exausted all avenues in trying to reason with unreasonable people there is no other choice but to face the anemy and defeat it.

(5)
,
October 23, 2001 12:00 AM

As Homer Simpson once said...

A better essay yet from the aish site! Thank you Rabbi Noson Weisz. Thank you Aish.

As Homer Simpson once told Ned Flanders, You are wasting your time praying. I already did that and we can't both win--end paraphrase.

A true primate descendant would listen to his instinct of self-preservation and no belief could falter that. People who choose death for themselves and innocent people are doing it out of unseen thus far hatred for mankind which is nothing short of a rebellion against God. The fact they may believe they are going to heaven for commiting murder is probably just a nice fringe benefit to them.

This is not a case of our God against theirs. There is One. And may He protect us against all odds.

(4)
Anonymous,
October 23, 2001 12:00 AM

War on Terrorism

I think it is absurd that the U.S. is in a war against Terrorism and has the audacity to ask Israel to back off of the Palestinians. I live in the U.S. and I pray that there is an underlying reason for this that in turn will have an adverse affect on Israel regaining control of the Holy Land. I read what I believe to be a Jewish prayer (correct me if I'm wrong) called "Ose Shalom Bimromav -- May He who maketh peace in His high place make peace for us and for all Israel." I have placed this in my car, in my house and am teaching it to my children. It is very important to me as a Christian to support the Jewish community and for the U.S. to continue to support Israel.

(3)
Mildred Gifford,
October 22, 2001 12:00 AM

How do our leaders go about investing their belief directly in the source?

You write: "If our leaders would invest their belief directly in the Source, it could sway the entire Jewish Nation"...to do what? fight and NOT negotiate? negotiate and NOT fight? fight AND negotiate? do neither, but instead PRAY constantly and TRUST that God will defend us as a result? Is there another alternative that I fail to think of?
I believe that Israel will ultimately be at peace within its divinely promised borders; and at that time, all nations will treat their own women, men, and children, as well as other Nations, with respect. At that time, men will beat their swords into plowshares and make war no more. Then will we see the true and improved "Eden."

(2)
Josef Germaine,
October 22, 2001 12:00 AM

The final authority in determining G-d's will.

Your treatise has proven to be most convincing and even though I may subscribe to its message, nevertheless, we are confronted wioth the age old problem of every nation since the common era has used the same G-d to lead in its struggle against its foes. At one tome rational reason coupled by even faith in the same G-d helped to negotiate resonable solutions at the bargaining table; that is because the common denominator referred to as the preservation of human life was part of the equation. What is ironic is that even if we were to subscribe to the lower primates as the source of our civilization, they, the primates, would retreat if thier lives were in dange, they know instinctively when to stop their aggression. Today, we are dealing with a belief system that sees no need to protect their own lives, where personal safety is not part of the equation, therefore, there no longer exists the ultimate bargaining chip. Unfortunately,the civilized world as we know it is bereft of historical and yes even philosophical references to be spiritually optimistic as to the final solution.
Rabbi Germaine

(1)
Anonymous,
October 22, 2001 12:00 AM

Leaders

I am reminded of a request made by a little girl who was one of the survivors of a suicide bomber at a pizza eatery in Jerusalem. Sharon was asking "What can I do?" to all of the survivors. When he asked her, she told him to keep Shabbat.

He said that he was really busy but he would try.

I never really understood what the girl was asking for until I read this article. I believe that she was asking him to show us all how to draw strength from G--d.

Later, I believe Sharon kept his promise. This example is one that I have taken to heart in my Shabbat observance.

Toda, Rabbi Weisz. Excellent article. It was one that made me stop and think for a while.

I've been striving to get more into spirituality. But it seems that every time I make some progress, I find myself slipping right back to where I started. I'm getting discouraged and feel like a failure. Can you help?

The Aish Rabbi Replies:

Spiritual slumps are a natural part of spiritual growth. There is a cycle that people go through when at times they feel closer to God and at times more distant. In the words of the Kabbalists, it is "two steps forward and one step back." So although you feel you are slipping, know that this is a natural process. The main thing is to look at your overall progress (over months or years) and be able to see how far you've come!

This is actually God's ingenious way of motivating us further. The sages compare this to teaching a baby how to walk. When the parent is holding on, the baby shrieks with delight and is under the illusion that he knows how to walk. Yet suddenly, when the parent lets go, the child panics, wobbles and may even fall.

At such times when we feel spiritually "down," that is often because God is letting go, giving us the great gift of independence. In some ways, these are the times when we can actually grow the most. For if we can move ourselves just a little bit forward, we truly acquire a level of sanctity that is ours forever.

Here is a practical tool to help pull you out of the doldrums. The Sefer HaChinuch speaks about a great principle in spiritual growth: "The external awakens the internal." This means that although we may not experience immediate feelings of closeness to God, eventually, by continuing to conduct ourselves in such a manner, this physical behavior will have an impact on our spiritual selves and will help us succeed. (A similar idea is discussed by psychologists who say: "Smile and you will feel happy.")

That is the power of Torah commandments. Even if we may not feel like giving charity or praying at this particular moment, by having a "mitzvah" obligation to do so, we are in a framework to become inspired. At that point we can infuse that act of charity or prayer with all the meaning and lift it can provide. But if we'd wait until being inspired, we might be waiting a very long time.

May the Almighty bless you with the clarity to see your progress, and may you do so with joy.

In 1940, a boatload 1,600 Jewish immigrants fleeing Hitler's ovens was denied entry into the port of Haifa; the British deported them to the island of Mauritius. At the time, the British had acceded to Arab demands and restricted Jewish immigration into Palestine. The urgent plight of European Jewry generated an "illegal" immigration movement, but the British were vigilant in denying entry. Some ships, such as the Struma, sunk and their hundreds of passengers killed.

If you seize too much, you are left with nothing. If you take less, you may retain it (Rosh Hashanah 4b).

Sometimes our appetites are insatiable; more accurately, we act as though they were insatiable. The Midrash states that a person may never be satisfied. "If he has one hundred, he wants two hundred. If he gets two hundred, he wants four hundred" (Koheles Rabbah 1:34). How often have we seen people whose insatiable desire for material wealth resulted in their losing everything, much like the gambler whose constant urge to win results in total loss.

People's bodies are finite, and their actual needs are limited. The endless pursuit for more wealth than they can use is nothing more than an elusive belief that they can live forever (Psalms 49:10).

The one part of us which is indeed infinite is our neshamah (soul), which, being of Divine origin, can crave and achieve infinity and eternity, and such craving is characteristic of spiritual growth.

How strange that we tend to give the body much more than it can possibly handle, and the neshamah so much less than it needs!